Yarning as protected space: relational accountability in research

Abstract

In this article, we open up Yarning as a fundamentally relational methodology. We discuss key relationships involved in Indigenous research, including with participants, Country, Ancestors, data, history, and Knowledge. We argue that the principles and protocols associated with the deepest layers of yarning in an Indigenous Australian context create a protected space which supports the researcher to develop and maintain accountability in each of these research relationships. Protection and relational accountability in turn contribute to research which is trustworthy and has integrity. Woven throughout the article are excerpts of a yarn in which the first author reflects on his personal experience of this research methodology. We hope this device serves to demonstrate the way yarning as a relational process of communication helps to bring out deeper reflection and analysis and invoke accountability in all of our research relationships.

What Matters 2 Adults (WM2Adults): Understanding the Foundations of Aboriginal and Torres Strait Islander Wellbeing

“…An interpreter was only required at one remote site and they assisted with communication during the Yarning Circle. 'Yarning' is a recognised culturally-appropriate style of communication and is used to build trust, facilitate connection between researchers and participants, and gather information through sharing knowledge [29][30][31][32]. This method of gathering information respects Aboriginal and Torres Strait Islander peoples' oral traditions and values, and privileges Aboriginal and Torres Strait Islander knowledge [29][30][31].…”

Are you really using Yarning research? Mapping Social and Family Yarning to strengthen Yarning research quality

“…It is often used with the Family Yarn which embodies the personal connections Aboriginal and Torres Strait Islander peoples' have to land, spirituality and kinship, and facilitates learning about relationality to one another (Walker et al, 2014). Used together, these Yarns are theorised to provide for an accountable relationship to be established, where the researcher and participant are responsible for sharing of knowledge (Barlo et al, 2021).…”

“…Approaches to application of methodology in Yarning research vary. Some researchers do not identify a methodology (Gibson et al, 2020;Jennings et al, 2014;Lin et al, 2016;Lukaszyk et al, 2017), and some have described Yarning as a methodology (Barlo et al, 2021;Dean, 2010;Geia et al, 2013;Mooney et al, 2018;Shay, 2019;Walker et al, 2014); however, Yarning is most often applied as a method for data collection, collaboration and information sharing. The methodology underpinning Yarning methods includes the research axiology, epistemology, ontology and researcher's socio-cultural position (see Figure 1).…”

“…Yarning methods, when deployed appropriately, can mitigate settler colonial processes in research as they strongly feature relationality (Barlo et al, 2021) and Indigenous peoples' lived experiences (Bessarab & Ng'andu, 2010;Walker et al, 2014). However, despite its fundamental place in Yarning, analysis and reporting of relationality are a missing feature of published research findings.…”

BlackLivesMatter in Healthcare: Racism and Implications for Health Inequity among Aboriginal and Torres Strait Islander Peoples in Australia

“…Developed through the work of First Nations scholars [ 69 , 70 , 71 , 72 ], relational accountability signals the importance of researchers being accountable towards the relationships they create during their research with First Nations People. When negotiating a health system dominated by western and white protocols, principles of relational accountability can contribute to reducing health inequities [ 57 , 73 ]. This approach is now integrally linked to decolonising education and health as well as promoting the inclusion of Aboriginal and Torres Strait Islander perspectives [ 74 , 75 , 76 ].…”